Unmaking England

Will immigration demolish in decades a nation built over centuries?

Over the last 18 years, Great Britain—more precisely, England, a distinction we’ll get to soon—has been in the grip of the most profound social transformation since the Industrial Revolution. Neither the upheavals attendant on the world wars nor the dislocations triggered by economic depressions nor the changes wrought by the attenuated breakdown of a social order rooted in a feudal past have so fundamentally altered England’s civilization as will the impact of mass immigration.

When in 1941 George Orwell—social conservative, Little Englander, intellectual cosmopolitan—hopefully envisioned an English socialist revolution, he assured his readers (and himself) that such a mere political event, like all such past convulsions, would prove no more than a surface disturbance. Yes, England’s class system would dissolve; yes, the nation’s economy and social relations would change radically as authority and privilege was wrested from the figurative “irresponsible uncles and bed-ridden aunts” who held the levers of power—England, after all, was “a family with the wrong members in control”—and yes, accents might even alter. England, however, would “still be England, an everlasting animal stretching into the future and the past, and, like all living things, having the power to change out of recognition and yet remain the same.”

But the mass immigration that Britain has experienced since 1997—the year Tony Blair’s New Labour government radically revised the immigration laws in a deliberate effort to transform Britain into a multicultural society—has had an effect wholly different from that of all previous political and social disruptions. Mass immigration hasn’t merely embellished, changed, or even assaulted the enduring, resilient national culture that Orwell adumbrated. Rather, by its very nature—by its inherent logic, and by the ideology, aspirations, and world-historical forces from which it springs and to which it gives expression—it perforce obliterates that culture.

This essay attempts, in an admittedly eccentric way, to support that sweeping assertion. But it does not—it cannot, given any realistic confines—offer a history and systematic analysis of such a complex and convoluted subject as Britain’s experience of mass immigration. (Academic studies on specialized aspects of this subject abound, but no synthetic analysis and comprehensive history has yet been published. The best book-length treatment—although one that pursues a definite line of argument—is David Goodhart’s exceptionally cogent The British Dream: Successes and Failures of Post-war Immigration.) Still, the first steps must be to define terms, and to place the argument in some historical context.

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Britain is the common name for the sovereign state of the United Kingdom, the political entity comprising England, Wales, Scotland (which make up the island of Great Britain) and Northern Ireland. The overwhelming weight of mass immigration has fallen on England, where fully 90 percent of immigrants to Britain have settled. Far too few assessments of the “devolution” of political power to Britain’s constituent nations and the constitutional future of the United Kingdom consider the implications of this salient fact. Because the British state has determined policies toward mass immigration, and because nearly all official figures and studies put immigration in a British context, in discussing policy and politics, I do the same. But because mass immigration’s social and cultural impact falls so disproportionately on England, whenever possible I try to examine that specific nation—a nation that has always been the dominant member of the multinational state of Britain. (Because of that easy hegemony, the English have in many circumstances felt comfortable espousing a British identity when, strictly speaking, they mean an English one.)

Anyone examining the impact of mass immigration on Britain who is at all attendant to right thinking opinion may well wonder what all the fuss is about. After all, hasn’t Britain always been a multicultural society, “a gathering of countless different races and communities, the vast majority of which were not indigenous to these islands”—as then-Foreign Secretary Robin Cook averred in 2001 in New Labour’s most famous pronouncement of its vision of the mass immigration society it was creating, the so-called “Chicken Tikka Masala Speech”? Indeed, in a process that can best be described as Orwellian, advocates of mass immigration and multiculturalism in contemporary Britain have pushed a mantra that, by virtue of insistent repetition, has settled into common knowledge, slackly intoned by politicians, government ministers, and Guardian opinion writers and lazily slotted into White Papers, government leaflets, and advocacy group reports. Britain, so the refrain goes, has always been a “mongrel nation” of immigrants. To buttress this article of faith, the bien pensant trot out Jute and Pict clan folk, Angle and Celt settlers, Roman legionnaires, and Norman barons in a know-it-all fashion to silence doubters.

That this idea is so dependent on population movements in the dim reaches of prehistory reveals both its weakness and its irrelevance: ultimately, of course, every people had to come from somewhere else. Moreover, while mongrel-nation sloganeering is based in part on an appeal to a supposed genetic reality—“It is not their purity that makes the British unique, but the sheer pluralism of their ancestry,” as Robin Cook declared—in fact the genetic evidence compels a different conclusion. The tiny number of Roman and Norman conquerors were the thinnest veneer over the native population and have left virtually no genetic trace. Furthermore, based on DNA sampling of contemporary native Britons and of the mitochondrial DNA recovered from the teeth of prehistoric human skeletons, the emeritus professor of human genetics at Oxford, Bryan Sykes, concludes that “by about 6,000 years ago, the [matrilineal genetic] pattern was set for the rest of the history of the Isles, and very little has disturbed it since.” At least three-fourths of the ancestors of today’s Britons were already in the British Isles then. A final influx of Angles, Saxons, Frisians, and the like—which brought no more than 250,000 people over a period of several centuries—essentially completed the genetic mix. Thus, the evidence demonstrates the striking fact that, genetically, the population of Great Britain has been essentially frozen in time and place since at least the Dark Ages—indeed, settlement patterns from that period emerge clearly on contemporary genetic maps.

As the dean of British geneticists, Oxford’s Sir Walter Bodmer, explains, the country’s genetic history reveals “the extraordinary stability of the British population. Britain hasn’t changed much since 600 AD.”

In itself, this relatively immutable genetic makeup and population distribution isn’t particularly important, but it is tremendously meaningful for the stability and longevity of the political and territorial arrangements that it signifies—arrangements that by turn bestowed early on a strong sense of a shared history and of linguistic and cultural continuity. “If a nation is a group of people with a sense of kinship, a political identity and representative institutions,” the Cambridge historian Robert Tombs writes, “then the English have a fair claim to be the oldest nation in the world.” England’s people have called themselves English since at least the 700s. The idea of an English kingdom and of an English nation with its own land dates to the 800s. The nation has been at least partially politically unified since the Anglo-Saxon kings and fully and permanently so since the Conquest. Since then, the English have shared the experience of living together on an unconquered island. Without doubt, the Normans enhanced and altered English culture—especially its architecture, the vocabulary of its language, and the manners and mores of the elite. But the Conquest was the last foreign admixture imposed on English culture. For nearly the next thousand years, that culture would be left to itself to evolve in itself and to adopt foreign cultural influences wholly on its own terms.

From even before the Conquest, the social, economic, and family lives of the English have been secured, sustained, and shaped by a system of common law, a system always understood to be peculiarly their own. (William the Conqueror was accepted as sovereign because he vowed to uphold English law.) Rooted, sedimentary, and organic—not devised and enacted—the common law worked its way into the English mentality. It established within the English a keen and jealous sense of the protections it afforded to the individual, and it engendered that distinguishing English attitude that has combined a veneration for proper authority with a hostility to, and disdain for, power. To be sure, those on the lookout for the sources of that hoary, much-vaunted virtue “English liberty” can find an important taproot here. But equally important is the profound way it shaped English social life, in both the wide and narrow sense of that term.

The common law, Roger Scruton writes,

becomes a familiar companion, an unspoken background to daily dealings, an impartial observer who can be called upon at any time to bear witness, to give judgement and to bring peace. … It was the root cause of the law abidingness of the English, and their ability to live side by side as strangers in a condition of trust. All communities depend upon trust: but in few communities does trust extend beyond the family; in almost none does it embrace the stranger, while conceding his right to remain a stranger, and to go about his business undisturbed. England, however, was a society of reserved, reclusive, eccentric individuals who constantly turned their backs upon one another, but who lived side by side in a common home, respecting the rules and procedures like frosty members of a single club.

The insinuating effect of the common law helped forge a distinctive temperament across centuries and class lines. Common law, then, at once clarified a collective identity while, in both its direct and indirect effects, it circumscribed the sway of that identity. Long predating the nationalism of the modern state, this national identity exercised a profound, even instinctual, hold over the English mind and imagination. But it didn’t make demands and was resolutely un-communal.

Within their stable perimeter the English developed a remarkably persistent, shared demotic culture: in the 1960s, for instance, the indefatigable researches of Iona and Peter Opie established that English children had been continually playing many of the same games since at least the 1100s. And of course the English have developed and shared an enduring language. Since Chaucer, they have recognized that its conspicuously rich vocabulary, idioms, and metaphors at once wrought and reflected a peculiar mentality, intellectual style, aesthetic approach, religious outlook, even humor. That common linguistic identity, by turn, engendered in the English an intense and historically very early sense of national distinctiveness—a mutually reinforcing political, cultural, and linguistic identity—that Edmund Spenser in 1580 called “the kingdom of our own language.”

Paradoxically, this deep-rooted awareness of collective identity, although born of insularity, probably permitted England to develop a strong sense of itself not as a nation of immigrants but as a nation with (some) immigrants. Of course, historically England never resembled the sort of 1900-Lower-East-Side-writ-large of multiculturalist fantasy. In fact, Britain today receives more immigrants in a single year than it did in the entire period from 1066 to 1950. Over those nearly thousand years, the country took in two sizable influxes, each spread over a lengthy period of time and each, even given England’s far smaller population during those times, on an incomparably tinier scale than the post-1997 immigration wave. Some 50,000 Huguenot refugees arrived in two phases, the first in the 1500s and the second in the 1600s. And some 200,000 Jews came—one stream of about 150,000 fleeing Tsarist persecution from the years 1881 to 1914, and then another, of about 50,000, fleeing Nazi Germany in the 1930s.

In addition to those influxes, from the 16th to the mid-20th centuries England received a more or less steady dribble of individual foreign settlers, a dribble that was demographically irrelevant though culturally momentous. The nation’s defined, assured cultural identity gave it a unique absorptive capacity: It could tolerate a discrete number of wholly alien émigrés—Mazzini, Kossuth, Herzen, Lenin, and Marx (who lived the final 34 of his 64 years in London) spring to mind—and more important, it could assimilate, entirely on its own terms, and be enriched by its minuscule number of immigrants.

This list illuminates a fundamental point: although these figures immensely enhanced English life, they did not make their adopted nation cosmopolitan; their adopted nation made these cosmopolitans English. The keys, then, to England’s successful, if very limited, history of immigration were the small scale and gradual pace of entry; a confident, well-defined, and long-established national culture; and the ability and willingness of the newcomers to integrate fully into that culture. None of these conditions obtain today.

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No discussion of mass immigration to Britain can avoid the terms “non-white” and “visible” minority, the meanings of which are interchangeable. A great many facts and figures, official and academic, tether themselves to those designations—official data use “non-white ethnic,” “white ethnic,” and “white British”—and so those facts and figures cannot be deployed without the terms attached to them. These designations can be useful in drawing cultural distinctions, especially since they were and are often applied to differentiate between, say, on the one hand, immigrants from Canada, Australia, and Ireland (all of Ireland, of course, was part of the UK until 1922)—places with strong kinship, historical, and cultural ties to England—and on the other, say, immigrants and the British-born children of immigrants from Muslim, rural, clan-dominated Kashmir or Bangladesh. But they can prove a too-crude shorthand in efforts to convey the relative compatibility of ethnic and immigrant groups with English culture.

Take a black immigrant from Jamaica in the 1950s. He—the first New Commonwealth immigrants were overwhelmingly men—was probably Anglican, likely cricket-playing, and quite possibly a wartime veteran of the British armed forces or merchant navy. Had he been schooled, he would have learned England’s history and been introduced to its literature. (Probably owing to these commonalities, today’s black Caribbean population has the highest rate of intermarriage with British whites of any minority group.) The cultural distance that separated him from a white British native was almost certainly smaller than is the chasm that today separates a white British resident of, say, Sheffield from her new neighbor, a Roma immigrant. Yet that immigrant, having almost certainly arrived from Bulgaria, Slovakia, or Romania, would be classified by UK immigration authorities as a European Union migrant—EU citizens enjoy the unfettered right to live and work in Britain—and would therefore be presumed “white” by researchers making extrapolations from immigration data. (Although immigration of Roma has aroused considerable anxiety and controversy in Britain, their number remains a mystery; conservative estimates put the Roma population at 200,000, but it could be as high as half a million.)

For all their limitations, “non-white minority” and “visible minority”—terms that take in both immigrants and British-born members of ethnic groups—are more illuminating categories than “immigrant” or even “ethnic immigrant.” This is because an essential feature of the society that mass immigration has created in Britain doesn’t only, or perhaps even mostly, involve immigrants. Several largely unassimilated, in fact often rigidly self-segregated, ethnic groups, members of which may be the British-born children or even the grandchildren of immigrants, form geographically distinct enclaves throughout urban England. To cite extreme examples, British-born children of immigrants make up most of the estimated 3,000 British Muslims trained in al-Qaeda camps, most of the estimated 500 British citizens fighting for ISIS, and most of the 300 known or convicted British Islamist terrorists—including three of the four bombers responsible for the 2005 “7/7” attacks, the coordinated series of bombings in London that killed 52 people and injured more than 700. (Those three, by the way, were all of Pakistani descent.) A majority of the rapists and procurers—almost all ethnically Pakistani or Bangladeshi—in the sexual “grooming” crimes that have plagued England’s North and Midlands are also British-born.

But “ethnic” can often obscure as much as it reveals, because some ethnic groups—such as the East Indians from Uganda, who fled Idi Amin in the 1970s—have proved far more assimilable than others. Even the widely used, somewhat euphemistic term “Asian” sweeps in, for instance, Sikh Indians who have largely integrated into British life with Bangladeshis and Kashmiri Pakistanis, groups that, as we shall see, haven’t. Any assessment of the problems mass immigration of ethnic minorities poses to Britain that, by virtue of slack nomenclature, lumps in the ethnic groups from which the Rotherham groomers sprung with, say, such members of “visible minority” groups as Trevor Phillips—the former head of the Equality and Human Rights Commission, whose parents were Guyanese immigrants—and the Trinidad-born journalist Trevor Macdonald isn’t nearly fine-grained enough. No, this isn’t tantamount to arguing that all Kashmiri Pakistanis or Bangladeshis are jihadists or sexual groomers. But plainly, different cultural and ethnic groups have affected Britain in very different ways: it’s obviously unhelpful to probe for sexual groomers among Britain’s “Asian” population of Indian Jains. If certain minority groups, as groups, pose certain problems—and yes, even present certain dangers—any meaningful discussion must focus on those specific groups. To do otherwise misdirects attention and obfuscates analysis.

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In 1948, Britain’s non-white minority population stood at the statistically insignificant number of about 30,000. But in that year, as a gesture of imperial solidarity, Parliament passed the British Nationality Act, which granted UK citizen rights to those colonial subjects—and, crucially, the former imperial subjects of newly independent Pakistan and India—who chose to settle in Britain. To the shock of politicians and civil servants, by 1962 about 472,000 people had taken up the offer, a number divided roughly equally between black West Indians and “Asians”—that is, Indians, who were mostly Hindu and Sikh, and Pakistanis, who were Muslim. Britons overwhelmingly opposed this “New Commonwealth” immigration. Opinion surveys at the time consistently demonstrated that 75 percent of Britain’s population supported the proposal in Enoch Powell’s “Rivers of Blood” speech to stop this immigration and to offer the new arrivals grants to return to their native countries. The controversy surrounding Powell’s speech revealed a class- and political-divide between mandarin elites—both Conservative and Labour—who found the speech repugnant, and the working class, backed by the provincial middle-class and Tory right wing, which overwhelmingly embraced it. (Although Powell’s supporters were obdurate in their opposition to mass immigration, the evidence does not support the elite’s caricature that the overwhelming popular support of Powell’s views was motivated by racial animus: 65 percent of the population favored laws that barred racial discrimination, and a mere 12 percent objected to non-white children being in the same class as their children at school.)

But despite the half-hearted efforts of a succession of Labour and Conservative governments to respond to this clear popular sentiment, the influx of New Commonwealth immigrants proved impossible to reduce below the rate of about 50,000 per year, a level that now seems minuscule, that prevailed into the mid-1990s. That fact reveals a stubborn reality: once the flow of mass immigration starts, it has consistently proved exceedingly difficult to stanch. Some of the reasons for this are explicable, if largely unanticipated: the upward pressure exerted by family reunions of members of foreign ethnic groups with their British-residing relatives and spouses-to-be have proven irresistible, for example. But other reasons defy explanation. For instance, when he was asked in 2003 why so many bogus asylum seekers remained in Britain illegally, the then-Home Secretary David Blunkett said, “I haven’t a clue, is the answer. I suppose that’s a lovely headline that my advisors will be horrified with, but I haven’t and nor had any other government.”

By 1997, Britain’s ethnic minority population had grown, thanks to immigration and the children born to immigrants, to about four million. That population had certainly leavened what had formerly been a strikingly ethnically and culturally homogenous country. Nevertheless, British—again, really English—society remained defined by a national culture that Orwell would have recognized. In that year, however, Tony Blair’s just-elected first Labour government launched a demographic—and, concomitantly, a cultural—revolution, a revolution that historians and commentators of all political stripes now recognize as by far Blair’s most historically significant legacy. New Labour greatly relaxed or entirely eliminated previous restrictions on immigration, with the aim to convert Britain quickly to a polity as fully exposed as possible to the apparent social, cultural, and economic advantages of globalization.

The government never systematically laid out its rationale for pursuing this radical policy. It emerged from a convoluted set of ideologies, shibboleths, slogans, and aspirations that celebrated the dynamism of global capitalism and that rejected what was regarded as a stultified and insular traditional British culture. Although rooted in an economic vision, the policy derived its energy and appeal from its cultural, even aesthetic aspirations: “diversity,” “inclusiveness,” and “vibrancy” were its watchwords. Cook’s “Chicken Tikka Masala Speech” was New Labour’s most famous pronouncement of its vision of this policy, a feat of social engineering designed to forge a new national identity by means of“the changing ethnic composition of the British people themselves.” In a fit of consumerist enthusiasm, Cook disdained the former “homogeneity of British identity,” dismissed older Britons who clung to that antiquated and stodgy identity, extolled the ways mass immigration had “broadened” lifestyles, and enthused over the prospect of a pulsating and ever-changing “immigrant society” that would continue “enriching our culture and cuisine.”

Although New Labour was the architect of this policy, Blair and his ministers were hardly alone in espousing its heady goals. But while the largely London-based progressive elite embraced New Labour’s vision, New Labour recognized that the Labour Party’s traditional constituency—the working class—abhorred it. On the issue of a mass-immigration society, however, as on a host of social issues, New Labour believed the wise course wasn’t to alter its policies to conform to the outlook and preferences of old-fashioned Labour voters—after all, where else would those voters turn?—but to forge a new constituency that embraced an economically entrepreneurial and socially progressive vision.

The scale, scope, and rapidity of Britain’s demographic transformation—the consequence of New Labour’s revolution—is unprecedented. Over the last 18 years, about twice as many immigrants have settled in Britain as had done so in the 49 years (1948-97) that constituted the first wave of mass immigration. About 80 percent of these have come from outside the EU, the greatest number from Pakistan, India, Bangladesh, Somalia, and Nigeria. In 2014, 636,000 migrants came to live in Britain, and 27 percent of births in Britain were to foreign-born mothers. Since 2001, Britain’s visible minority population has nearly doubled, from 8 percent to 14 percent today. Already “White British” residents are the minority in London, Luton, Leicester, Slough—as they are in large districts of towns and cities throughout England’s Midlands and North. The visible minority population is projected to rise to about 38 percent by mid-century and to over 50 percent by 2070, which will make Britain by far the most ethnically diverse country in the West.

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The astonishing growth and unsettling impact of Kashmiri Pakistani and Bangladeshi settlers puts the consequences of New Labour’s revolution in stark—admittedly, perhaps too stark—perspective. Many in Britain, even a good number of fully credentialed Hampstead liberals, are plainly alarmed by this population’s large and growing numbers. Together the Pakistanis and Bangladeshis form the biggest minority population in Britain, and they share a similarly rural, intensely clannish, religiously fundamentalist background. (Bangladesh is the former East Pakistan.) They make up a little over half of Britain’s total Muslim population—more than 2.7 million people, slightly under 5 percent of Britain’s inhabitants, are Muslim, though that portion, thanks to high birth rates and immigration, will reach 8.2 percent by 2030.

In significant respects, the Pakistanis and Bangladeshis form a metaphorical foreign encampment, rather than an immigrant neighborhood, within a country in which a significant minority of them feels in fundamental ways incompatible. A Home Office report on the standoffish Pakistani and Bangladeshi districts in the northern mill towns found that “Separate educational arrangements, community and voluntary bodies, employment, places of worship, language, social and cultural networks, means that many communities operate on the basis of a series of parallel lives.” Less abstractly, Andrew Norfolk, the self-described liberal London Times investigative reporter who methodically uncovered the Rotherham sexual grooming scandal, concludes that “It is possible for a Muslim child to grow up—in the family home, at school and in the mosque and madrassa—without coming into any contact with Western lifestyles, opinions or values.”

The result, as Trevor Phillips asserted in a speech focusing on Pakistani and Bangladeshi neighborhoods, is that “Residentially, some districts are on their way to becoming fully fledged ghettos—black holes into which no-one goes without fear and trepidation, and from which no-one ever escapes undamaged.” Two-thirds of British Muslims only mix socially with other Muslims; that portion is undoubtedly higher among Pakistanis and Bangladeshis specifically. Reinforcing this parallel life is the common practice of returning “home” for a few months every two or three years and an immersion in foreign electronic media. Integration into a wider national life is further hindered—and the retention of a deeply foreign culture is further encouraged—by the fact that most Pakistani marriages, even if one spouse is born in Britain, essentially produce first-generation-immigrant children: the one study that measured this phenomenon, conducted in the north England city of Bradford, found that 85 percent of third- and fourth-generation British Pakistani babies had a parent who was born in Pakistan. (Incidentally, that study also found that 63 percent of Pakistani mothers in Bradford had married their cousins, and 37 percent had married first cousins.)

Notwithstanding the recent attacks in Paris, a minority within Britain’s Muslim population forms the most menacing jihadist threat in the West. Indeed, thanks to that minority, Britain in some respects forms a jihadist salient. And a minority among Pakistanis and Bangladeshis forms, indisputably, the largest number of British jihadists, and the largest number of a larger minority of British Muslims that can be loosely labeled radical Islamists.

Muslims, the refrain goes, don’t speak with a single voice. The particular makeup of Britain’s overall Muslim population, though, renders that population’s aggregate voice particularly harsh. Since 2001, news organizations, opinion-research firms, and groups such as the Pew Research Center have conducted surveys of the undifferentiated group “British Muslims.” Although any one survey can be misleading or poorly conducted, the findings of various such surveys over a lengthy span of years have regularly disquieted the British public and government because those surveys have consistently shown that a significant minority of British Muslims hold views that could be generously characterized as unsympathetic to the ethos of their adopted nation. Those surveys have found that 24 percent of British Muslims believe British security services played a role in the 7/7 attacks; that 23 percent believe the four men identified as the 7/7 bombers did not actually carry out the attacks; that 45 percent believe the 9/11 attacks were a conspiracy of the U.S. and Israeli governments; that 56 percent believe those identified by the U.S. as the 9/11 assailants were in fact not involved in the attacks; that 37 percent believe British Jews are “a legitimate target as part of the ongoing struggle for justice in the Middle East”; that 46 percent believe British Jews “are in league with the Freemasons to control the media and politics”; that 68 percent want the prosecution of British citizens who “insult” Islam; that 28 percent hope Britain will become a fundamentalist Islamic state; that significant majorities believe that the populations of Western countries—including the British—are selfish, arrogant, greedy, and immoral. These views, the Pew Global Attitudes Project found, were “a notable exception” to those held by Muslims elsewhere in Europe. And as the Muslim population becomes more established in Britain, these attitudes, the evidence strongly suggests, are becoming more intemperate, not less: the few surveys that have measured the attitudes specifically of young British Muslims consistently show that their views are more extreme than those of British Muslims as a whole.

To the substantial degree that the Pakistani and Bangladeshi population defines British Muslim opinion generally, mainstream Muslim opinion is far from moderate. Confronted with what amounted to the savagely un-British attitudes displayed by the majority of British Pakistani Muslims during the Rushdie affair, even Roy Jenkins—the epitome of the cosmopolitan elitist, who as Labour Home Secretary had defined the achievement of “cultural diversity” (a usage he seems to have invented) as a central aspiration of the British state—found that his commitment to liberalism could not be reconciled to his commitment to the mass immigration he helped create. He noted: “In retrospect, we might have been more cautious about allowing the creation in the 1950s of such substantial Muslim communities here.”

The upshot is that large minorities within the deeply rooted, largely inward-looking, in some ways markedly alien Muslim enclaves that now blot most of England’s cities and major towns embrace views that are at best at remarkable variance with, and at worst inimical to, those of their new countrymen—the native British. At the very least, this situation marks an astonishing and probably unalterable change in Britain’s social and cultural landscape.

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The Pakistanis and Bangladeshis are the most conspicuous and perhaps worrisome facet of the post-1997 mass immigration wave. But it’s fair to say that, overall, that wave has brought to Britain culturally problematic populations. About 20 percent of immigrants since 1997 have come from EU countries, overwhelmingly from Eastern and Southeastern Europe. For the most part, these EU immigrants—especially those from Poland—have come not to settle permanently but rather to take advantage of Britain’s vastly higher wage levels and vastly lower unemployment levels compared to those of their native countries. They usually build a nest egg and then leave. (This pattern is almost certain to change, however, as a new set of immigrants from the more recently incorporated EU states such as Croatia choose permanent settlement in Britain over the economically wholly unenticing countries of their birth.) The preponderance of immigrants since 1997—three quarters of net immigration—has been from underdeveloped Africa and South Asia. Somalis are the largest group within this category. Only about 10 percent of them are in full-time work. Single-parent families make up about 60 percent of their households. The founding editor of the liberal magazine Prospect, David Goodhart, notes that

39 percent of Somali households claim income support (easily the highest claim rate for an ethnic minority) and 40 percent claim child benefit (again the highest for an ethnic minority). … And the community has a reputation, even among sympathetic Labour MPs and councilors, for gaming the welfare system.

Intensely clannish, the Somalis have proven somewhat resistant to British ways: an estimated 42 percent of British-born Somali girls have endured genital mutilation, a practice outlawed in Britain. (Families send the girls abroad or to illegal cutters in the UK.)

Most of the new immigrant groups don’t present the awesome cultural challenges that a great many of the Somalis pose. Nevertheless, at best, the substantial majority of them—the demographically-infinitesimal number of immigrants from the developed world employed in finance, business, high-tech, and the arts as much as the striving Poles and the enormous number of largely unemployed or underemployed Pakistanis and Somalis—share an attitude towards their new home that can fairly be described as instrumental. They see it as little more than an economic or legal convenience; they didn’t come to Britain to be transformed culturally. That outlook may be understandable, even inevitable, in a globalized economy. Nevertheless, over a span of less than 20 years, a vast, historically unprecedented, overwhelmingly culturally alien wave of immigrants—immigrants whose stance toward their new country ranges from the deeply patriotic (some), to the calculatedly pragmatic (most), to the inimical (a sizeable minority)—has inundated Britain. This very fact—the scale and character of the mass immigration Britain is grappling with and its long-term, implacable consequences—begets a social upheaval because it naturally, inevitably hollows out any meaningful sense of cultural consensus and social solidarity.

It renders unimaginable the kind of integrationist formula—“Full absorption is the condition of entry”—that the veteran Tory politician Quentin Hogg promulgated in 1947 in the face of immigration that was on a greatly smaller scale because, as the British multiculturalist Bikhu Parekh concludes quite reasonably, given that mass immigration of itself destroys cultural consensus, “it is not clear what immigrants are to be assimilated into.” With unassailable logic, Parekh’s ideological ally, the British academic Varun Uberoi, advances the argument

If the state only establishes this culture’s religion in its political institutions, teaches only this culture’s history, uses only this culture’s language… it is treating minorities inequitably because they too are citizens but their cultures receive no such support.

Of course, Enoch Powell recognized and pursued precisely the same implacable reasoning. (“Poor Enoch, driven mad by the remorselessness of his own logic,” as Iain Macleod put it.) But whereas that logic compels Uberoi—and, one suspects, at least a plurality within Britain’s media and cultural elites—to advocate that England essentially forsake its inherited national culture in the interest of its immigration-created minorities, that same logic pushed Powell to advocate that England essentially rid itself of those minorities in the interests of those who wish to preserve its national culture.

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Michael Hogue

This upheaval has profoundly disturbed what Max Hastings—the journalist, historian, and former editor of the Daily Telegraph and the Evening Standard—aptly calls “Old Britain.” That group could be defined as those “White British,” as they’re designated by officialdom and academe, who are not part of the progressive elite. (Significantly, in practice the elites implicitly exempt themselves from this designation: a London-based media professional, say, who is white and British would probably recoil from being classified as White British, a pasty alien people ensconced in the shires, the tacky suburbs of Essex, and the drab council estates of the post-industrial North). Old Britain—a group that would include both the traditional working class and the broad middle class of Middle England—still forms the great majority of the country’s population. And a staggering 71 percent of the total voting-age population believe immigration is the most urgent problem facing the country; 76 percent want immigration reduced. Given that London is home to the preponderant share of the country’s progressive and professional-class elite, that city’s white population is by far Britain’s most immigration-friendly, yet still an estimated 40 percent of white Londoners—presumably mostly representing an astonishingly higher percentage of London’s remaining and ever-shrinking number of non-professional-class whites—would consider voting for the far-right, anti-immigration British Nationalist Party in protest.

Ultimately, I believe, the pursuit of a mass-immigration society has been rooted in the evolution of global capitalism, which has generated in the West a radical individualism destructive of traditional bonds and loyalties and has produced a cosmopolitan outlook, ever-expanding in its sway, within the dominant class. Leaving aside for a moment the ideological origins of the mass-immigration revolution, the purely economic rationale for mass immigration, embraced since the 1960s as an article of faith at least as much by Labour mandarins as by Tory, has been as pervasive as it has been strikingly superficial. It rests on two erroneous arguments.The first depends upon the obvious observation that an increase in population brought about by immigration will increase the overall Gross Domestic Product (GDP), largely in the form of wages paid to the immigrant workforce. But this argument ignores the crucial distinction between an increase in overall GDP with an increase in per capita GDP. Yes, with mass immigration GDP rises, but that increase merely matches the overall increase in population; immigrants do not add proportionately more to GDP­—and this calculation fails to take into account additional infrastructure and social-service spending that mass immigration of necessity engenders.The second erroneous argument has essentially conflated the low level of labor flows, largely of and for the elite—those globe-hopping high-techies/bankers/medical researchers/sneaker designers/installation artists—that’s necessary for the optimal functioning of a post-industrial world economy with the mass migration of unskilled, poorly educated people from the underdeveloped countries to the economically most advanced ones, in this case Britain. At its crudest, this confusion has arisen from an economically anachronistic conviction that what Britain has really needed is a mass-production and mass-consumption economy stoked by an army of blue-collar workers to produce and consume the products of mills and factories. (Antonio Gramsci dubbed this economic formula “Fordism.”) But this Fordist vision foundered, and continues to founder, on the reality of Britain’s de-industrialization. The flood of cheap labor from Pakistan into England’s North and Midlands in the 1960s, for instance, helped generate short-term profits for mill owners and suit makers, but in so doing it also artificially prolonged the decline of the inefficient and untenable textile industry and delayed and made more painful the economic modernization from which Britain only emerged in the 1990s.

Since the early 1960s, far-seeing and compassionate politicians of both parties have known that Britain’s most pressing social and economic obligation would be to aid the victims of de-industrialization—the country’s demoralized and denuded traditional working class. The last thing Britain has needed—although the first thing that some employers continue to want, a political fact not to be ignored in any assessment of the push behind mass immigration—has been to swell the reserve army of industrial labor, as Marx would put it. (Of course, another way of putting it would be the reserve army of the unemployed.) However economically desirable to Britain a clutch of software engineers from Palo Alto or even Mumbai may be, a mass of semi-literate peasants from Bangladesh offers few attractions, and more than a few impediments, to an advanced economy. The imperatives of what is called “global competitiveness” may demand that the nation incorporate the former kind of workers, but those same imperatives would certainly dictate that it shun the latter. Indeed, the costs imposed by the overwhelming number of low-skilled migrants offsets the undoubted economic gains contributed by the tiny talented minority.

Thus, analyses of the economic benefit of mass immigration consistently conclude that its broad impact is neutral. Which isn’t to say that mass immigration hasn’t created clear winners. Immigrants, skilled and unskilled, have obviously gained, as have the employers of immigrants. For instance, although the once ubiquitous legion of servants that had bolstered and helped define British elite and professional-class life began to disappear after the First World War and had all but vanished after the Second, today cheap immigrant domestic workers and a gigantic immigrant-fueled domestic-service industry mean that professional-class home life has become in essential ways more similar to what it was in 1914 than to what it was in 1994. But while the professional class enjoys the benefits mass immigration has brought to Britain, it is largely sheltered from the costs—including the rapid transformation of the character of traditional neighborhoods, the downward pressure on wages, and the fierce competition for public services and housing—that fall nearly exclusively on the English lower-middle and working class.

Whatever its basis in global economic change, the ideology behind mass immigration long ago took on a life of its own and now reveals irreconcilable social and cultural attitudes and outlooks within Britain that largely reflect economic class divisions. Again, Britain changed because its opinion-forming elite—enraptured by the political and cultural, as much as the economic, promise of globalization—wanted to transform a grey island nation with the dreariest cuisine in Europe into a Cool Britannia, with an economy led by knowledge workers, characterized by a thrumming metropolitan life, and defined by a rich multiracial, multicultural society governed by tolerant democratic institutions. To be sure, it was New Labour—casting aside the Red Flag of (white, working-class) social solidarity as it hoisted the banner of “diversity”—that championed this vision and with stunning effectiveness realized it. But again, how one viewed this transformation depended less on party allegiance than on such factors as level of education. For instance, when in 2006 the revered sociologist Michael Young and his coauthors surveyed in their book The New East End the astonishing transformation of London’s former Bethnal Green borough (redubbed Tower Hamlets) from an exclusively white working-class neighborhood to an area dominated by Bangladeshi immigrants and adorned with a smattering of youthful bankers who worked in the adjacent financial district, Young and his colleagues noted that this university-educated elite welcomed the much-vaunted diversity the immigrants bestowed, which “gives the locality an exotic aspect and cheap, agreeable eating spots—rather like being on a permanent foreign holiday.”

Adhering to a familiar pattern, those left to deal with the nitty-gritty consequences of social change engineered by progressive self-regard saw matters differently from those who dictated the change and who benefitted from it in their indirect and self-regarding way. In what remains the most considered and detailed assessment of working class attitudes towards mass immigration, The New East End—which was in effect a follow-on to Young’s classic 1957 coauthored study of close-knit, female-dominated working-class life, Family and Kinship in East London—found that the strongest resistance to the mass immigration of Bangladeshis that had transformed the area came not from old people, who held the most retrograde attitudes towards racial difference, but from women, specifically mothers and grandmothers, who are those “most caught up in day-to-day family life.” They were the ones left to negotiate for the young children in their care, children who had to find their way in schools overwhelmingly made up of foreign-born students, and they were the ones who traditionally strove to keep intact the dense family networks that defined working-class life.

This latter task was made impossible by the politically savvy efforts of the Bangladeshi newcomers, who adeptly deployed the rhetoric of minority aggrievement to ensure that the adult children of long-time residents no longer received preferential consideration in the allocation of local public housing. (Fully half of all new public housing in London goes to foreign-national migrants, who are entitled to it upon entry into the country.) Inevitably, the working-class family networks unraveled, destroying the stable, long-established community. Just as inevitably, once the Bangladeshis, largely thanks to their efforts to end housing preferences for locals, established themselves as the overwhelming majority in the area, they employed their same well-organized political energies in a successful effort to re-impose housing preferences for locals. (Alas, as a host of official investigations and criminal convictions attest, the effectiveness of the Bangladeshis’ East End political machine is matched by its brazen corruption and extortionate electoral tactics.)

That the great majority of Britons oppose a development—mass immigration—that a mandarin elite has nurtured and applauds points to issues deeper than the allocation of council housing. Just as Orwell identified the metropolitan intelligentsia as the only group to contemn “the general patriotism of the country”—“it is a strange fact,” he commented, “but it is unquestionably true that almost any English intellectual would feel more ashamed of standing to attention during ‘God save the King’ than of stealing from a poor box”—so today the great and the good disdain the majority’s cry that mass immigration is destroying national identity, a concept those elites regard as at once fictitious and illegitimate and the embrace of which they chalk up to racism or, at best, to a misguided, anachronistic insularity. The charge of insularity—and the cultural attitudes it engenders—is largely true. Whereas less than 15 percent of the country’s population belongs to the mobile, university-educated elect, nearly half of Britons still live within five miles of where they spent their childhoods, a fact that, again, reflects the stability of the country’s population since the Dark Ages.

More important still, in the relationship it discerns between, on the one hand, a sense of national identity and a sense of national communitarianism—both of which it sees as mortally threatened by immigration—and, on the other, its own material welfare, the majority evinces a deeper understanding of history than that grasped by the elites.

♦♦♦

The Industrial Revolution eroded and threatened to destroy England’s sense of national solidarity. As the culture, traditions, and economy of artisans, small producers, tradesmen, and the yeomanry gave way to wage labor, the factory system, and mass industrialization, industrial capitalism uprooted communities, devalued purposeful work, and corroded family life. Wealth, resources, and production became concentrated into what William Cobbett called “great heaps,” a process that created “but two classes of men, masters and abject dependents.” Lost were the traditional values of liberty and independence—and the open, confident, and generous approach to life those values engendered. In its place, market individualism emerged as the ruling ideology, an ideology possessed by a political vision not of a national society, however hierarchical, but of no society: that is, a utilitarian, ever more borderless world of atomized individuals maximizing their interests.

In this way, the “Two Nations” that Disraeli discerned was a misnomer. There were no nations. Rather, there was the small number of winners, and there were the common people—a mass of obsolete, interchangeable losers. Over the next century and a half England’s public imagination—including its politics, its political thought, its public policies—would be largely devoted to first reevaluating, then rejecting, and then replacing that ideology and that vision. The alternative visions ranged from the deeply conservative to the revolutionary, but all—Disraeli’s “One-Nation Toryism,” Randolph Churchill’s “Tory Democracy,” Baldwin’s “Industrial Democracy,” as much as the sentimental decency of Dickens and the romantic anachronisms of Carlyle, Ruskin, and Morris—embraced insistently, as the historian Robert Colls puts it, “the idea of the nation as corporate body with corporate interests and interdependencies. This not only included the common people but also, to a degree, it honoured them as well.”

Of course, this national coalescence around a sense of mutual attachment and shared identity was fitful and limited, even during such episodes of apparent national unity as the Blitz, and it could certainly be deployed in pursuit of a variety of political ends. But the left as much as the right recognized that the English—and, yes, to a large degree the British—shared a staggeringly long, uninterrupted historical experience. That experience produced a culture that was both national and familial, in that it had many shared features, but even those aspects that were limited to, say, one class were usually related and relatable to, and could be enfolded within, a core culture, as T.S. Eliot famously recognized in his definition of (English) national culture:

all the characteristic activities and interests of a people; Derby Day, Henley Regatta, Cowes, the twelfth of August, a cup final, the dog races, the pin table, the dart board, Wensleydale cheese, boiled cabbage cut into sections, beetroot in vinegar, 19th century Gothic churches and the music of Elgar.

This awareness of a shared national identity created a sense of national commonality that, while hardly tending toward egalitarianism, did promote a sense of mutual obligation, strengthened greatly by the shared ordeal of the Second World War. Indeed, this sense of a national commonality that embraced all classes was so strong that, in a landmark analysis of British society in 1954, Young and his co-author, the American sociologist Edward Shils, found that that society had “achieved a degree of moral unity equaled by no other national state.” So a conviction that all Britons—as fellow Britons—deserved a decent life was by the end of the war all but universally embraced across the governing and opinion-forming elites.

Thus in its provision of many key aspects of the welfare state—the blueprint of which, the Beveridge Report, was the creation of Churchill’s wartime coalition—the postwar Labour government pushed through an unlatched door. In fact, for the most part the postwar welfare state didn’t create new entitlements but rather regularized and nationalized a hodge-podge of previously existing, if unevenly effective, charitable, state, and local institutions and arrangements. Clearly, then, a strong national identity—an identity rooted in the experience of a stable and largely homogeneous population long living together on the same island—engendered a national community. In the decades following the war, members of the working class benefitted hugely from this process, as the nation’s provision of a decent life for them became the cynosure of national pride and purpose.

The story of mass immigration in Britain is part of the larger story of the ways that global capitalism eroded that sense of insular national solidarity and concomitantly transformed the elites’ worldview from an inward-looking, communitarian orientation to an outward-looking one that embraced, on the one hand, individualist freedoms and meritocracy and, on the other, globalist political, social, and economic aspirations. For decades, that transformation largely manifested itself in the intra-elite conflict over Britain’s relationship with Europe, a struggle in which profound, even primordial, differences in temperament, philosophy, and historical imagination trumped party political allegiances—hence such Little Englanders as the left-wing Labourites Tony Benn and Michael Foot and the right-wing Enoch Powell were united with the huntin’ and shootin’ wing of the Tory party and the Labour Party’s rank and file against such tribunes of the new economy as Roy Jenkins, Ted Heath, Tony Blair, and the high-mindedly internationalist Ditchley set that encompassed the elite of both political parties.

In both the immigration and European controversies, the broad majority has grasped that what is really at stake is its sense of nationhood. In both controversies, the working class specifically has fathomed with exquisite sensitivity the relationship between that sense of nationhood and its place in the national life. In this respect, the working class has long intuitively understood a fact around which a social-scientific consensus has just recently formed: high levels of immigration and of ethnic diversity, the sociologists have with evident reluctance concluded, drastically inhibit social trust and social solidarity. Since these are the very qualities upon which welfare states are built, mass immigration thereby undermines the very basis of the decent life that, through a fraught and prolonged process, came to be regarded as the working class’s national patrimony.

Finally, in both controversies members of the majority, “Old Britain,” the “White British”—call them what you will—have keenly apprehended the power of the cultural and ideological logic arrayed against them. If they were at first condescended to as simple-minded folk frightened of change, they were soon dismissed as stubbornly backward-looking. From that point, they were inevitably condemned as xenophobic. And then they were easily detested as racists with bad taste and even worse diets. Hence the famous episode in which then-Labour Party leader Gordon Brown was caught privately scorning as “bigoted” a life-long Labour voter who, in complaining about the Party’s abandoning its traditional principles—“it was education, health service and looking after the people who are vulnerable,” as she put it—mildly raised her anxieties about mass immigration. Commentators recognized that Brown had made an electoral gaffe, but none expressed surprise at the loathing Brown betrayed toward what all recognized was a typical voter.

In the context of the enlightened cosmopolitan values that hold sway in Britain today, once the majority’s views are thus ruled beyond the pale, liberal democracy permits—in fact demands—that the majority be excluded from political consultation. At the very best, it is safe to say that the confines of acceptable public debate on culturally determined ethnic differences, national identity, and mass immigration are exceedingly narrow. The consensus of the bien pensant can, of course, be just as effective as outright censorship in its stultifying political effect, as Orwell explained:

At any given moment there is an orthodoxy, a body of ideas which it is assumed that all right-thinking people will accept without question. It is not exactly forbidden to say this, that or the other, but it is ‘not done’ to say it, just as in mid-Victorian times it was ‘not done’ to mention trousers in the presence of a lady. Anyone who challenges the prevailing orthodoxy finds himself silenced with surprising effectiveness. A genuinely unfashionable opinion is almost never given a fair hearing.

In the case of the political discussion surrounding the impact and ramifications of mass immigration, the result, whether one applauds or bemoans the situation, has been to exclude the majority sensibility from anything resembling full and free public expression and to deny the majority’s concerns and preferences anything resembling their full political weight.

The impotent seething abundantly in evidence among Old Britain is rooted in their disfranchisement, in the disdain with which their political and cultural leaders have forsaken them, and in their realization that those leaders, ensorcelled by fatuous slogans and intellectual fashion, in pursuit of vacuous and untested ideas, have irretrievably transformed an ancient nation.

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90 Responses to Unmaking England

“The impotent seething abundantly in evidence among Old Britain is rooted in their disfranchisement, in the disdain with which their political and cultural leaders have forsaken them, and in their realization that those leaders, ensorcelled by fatuous slogans and intellectual fashion, in pursuit of vacuous and untested ideas, have irretrievably transformed an ancient nation.”

The treasons of our elites have enabled the situation, but in the end it is our own weakness that allowed them to get away with it. With hindsight, Enoch Powell was our last real chance, and our allowing his deliberate political destruction to be achieved, by the aforementioned treasonous elites, ended any chance of halting the process before it had gone too far.

It is amazing, isn’t it. Just 18 years. I am barely middle-aged, but I can remember the country before the gates were opened.
The other trend which explains the lack of local resistance is the rise of the state. So many English people are now employed by it. They know it would be career suicide to publicly express their grievances.
It is one of the most hurtful things to witness the destruction of your country, hurtful beyond words.

Political Correctness is not harmless. Opposition to national suicide is suppressed by governments and media mainly by calling the opposition curse words like xenophobes, neo-nazis, or other derogatory terms. It prevents an objective assessment of pros and cons of immigration policies in the public discourse.

Maternal DNA studies only tell us about the descent of a the purely female line. And in most parts of the world a very similar story is told when paternal DNA is considered as well: The women stayed in place for millennia, while the men migrated (or perhaps invaded). This is true in England as well. Oddly enough in the domains that Britain settled abroad, including the US, both men and women emigrated so that rather than a large mestizo class as in Latin America, most people in the former English domains have mainly European parentage on both sides.

In this respect, the working class has long intuitively understood a fact around which a social-scientific consensus has just recently formed: high levels of immigration and of ethnic diversity, the sociologists have with evident reluctance concluded, drastically inhibit social trust and social solidarity. Since these are the very qualities upon which welfare states are built, mass immigration thereby undermines the very basis of the decent life that, through a fraught and prolonged process, came to be regarded as the working class’s national patrimony.

But wasn’t it a British conservative woman who argued that ‘There is no such thing as society’? And if there is no such thing as society, then what is the value of social trust and solidarity? You say these are the qualities on which welfare states were built, but as I recall, that same conservative woman argued that it was necessarily to radically curtail, or ‘roll back’ the welfare state because it had got too big, and people (especially workers) had got greedy, selfish, and lazy.
You say that, in undermining the welfare state, immigrants undermined ‘the very basis of a decent life’. But as I recall, the Conservative Party has argued for a long time that it is in fact welfare, and people’s dependence upon it, that undermines a decent life.
So it looks like you are blaming immigrants for something that Thatcher’s Conservative Party explicitly said it was going to do, and did in fact do, to a large extent.

Thank you to Benjamin Schwarz for writing this. He expresses my viewpoint far better than I could express. He joins the likes of David Frum, Alain Finkielkraut, Ilana Mercer, Ann Coulter, and Steve Sailer as those who can intelligently criticize the dominanet elite model of mass immigration into every European + NeoEuropean nation on Earth.

I support helping others on Earth, but this idea that all white ethnicities, and only white ethnicities must extinguish their biological identity with pressure from the global elites and global governments is horrifying.

I think Donald Trump’s comments on immigration are very crass and offensive, yet I’m voting for him or Cruz or maybe Carson because it’s either that or the status quo on mass immigration. And of course, voting is almost meaningless and is a poor mechanism to express your opinion. I’m working on my own more substantial peaceful, positive actions to address this issue and make the world a better place.

Richard Terence erroneously conflates Margaret Thatcher’s market fundamentalism, which is indeed inimical to social solidarity, with conservatism, which of course seeks to, well, conserve and bolster social solidarity. The push for mass immigration is rooted in the same market fundamentalism, manifest in a blind faith in economic and cultural globalism. My piece makes abundantly clear my belief that both aspects of market fundamentalism vitiate social solidarity.

It’s quite odd that a 9,000 word article on mass immigration due to policies introduced since 1997 fails to mention the most relevant statistic to the issue – the number of non-EU citizens who have become British nationals, asylees, or permanent residents since that year.

On the issue of Thatcher as a “conservative”, of course she was nothing of the sort. She attacked the church mercilessly, closed down more grammar schools than any PM in British history, and fell for the utopian neoliberalism of her advisers and their hollow promises of a brave new world.
The most unfortunate event in recent British political history was the untimely death of the Labour party leader John Smith, who would have surely won the 97 election and saved the country from New Labour, whilst reversing some of the destructive neoliberal policies adopted by the modern conservative party.

Benjamin Schwarz: thanks for the clarification. I can see your point that both Thatcher and mass immigration share market fundamentalist assumptions. However I would still say the significance of that era is missing in your account.
Your essay gives the impression that British folk were just fine with the welfare state and its generous provisions all through the postwar period, right up until 1997, when Tony Blair and his cool Britannia multiculturalism ruined the nation.
But by the mid-1970s, the British economy was a basket case. It had to be bailed out by the IMF in 1975. Massive industrial unrest culminating in the winter of discontent in 78/9 made clear the present was untenable and things would have to change. The change the British people decided on was Thatcher, the New Right, and Market Fundamentalism.
So, the British people rejected the postwar welfare state when they embraced market fundamentalism in 1979. By 1997 and Blair’s New Labour, the world had already changed. Collectivism and social solidarity had been soundly rejected by the voters two decades earlier.

We’re going to have to continue this correspondence off-line. But, while the it’s true that “the British economy was a basket-case” in 1979 (as you declare),and that that fact ushered in Thatcher’s electoral victory, Thatcher’s economic measures proved hugely unpopular and, but for the Falkland’s war, Thatcher would certainly be voted out. Opinion polls in Britain show that the dramatic and starling popular decline in sympathy for the “deserving” poor and working poor coincides *not* with the Thatcher years, but with the later Blair and mostly post-Blair period, an era that saw the huge increase in mass immigration discussed above.

Net non-EU immigration to the UK in the period 1997-2012 (I don’t have more recent figures in front of me) was about 3.2 million (see David Goodhart, “The British Dream” [paperback edition], p. 210). That figure, though, isn’t as “relevant” as you declare however, as I discuss in the article:

“For all their limitations, “non-white minority” and “visible minority”—terms that take in both immigrants and British-born members of ethnic groups—are more illuminating categories than “immigrant” or even “ethnic immigrant.” This is because an essential feature of the society that mass immigration has created in Britain doesn’t only, or perhaps even mostly, involve immigrants. Several largely unassimilated, in fact often rigidly self-segregated, ethnic groups, members of which may be the British-born children or even the grandchildren of immigrants, form geographically distinct enclaves throughout urban England. To cite extreme examples, British-born children of immigrants make up most of the estimated 3,000 British Muslims trained in al-Qaeda camps, most of the estimated 500 British citizens fighting for ISIS, and most of the 300 known or convicted British Islamist terrorists—including three of the four bombers responsible for the 2005 “7/7” attacks, the coordinated series of bombings in London that killed 52 people and injured more than 700. (Those three, by the way, were all of Pakistani descent.) A majority of the rapists and procurers—almost all ethnically Pakistani or Bangladeshi—in the sexual “grooming” crimes that have plagued England’s North and Midlands are also British-born.”

And:

“Integration into a wider national life is further hindered—and the retention of a deeply foreign culture is further encouraged—by the fact that most Pakistani marriages, even if one spouse is born in Britain, essentially produce first-generation-immigrant children: the one study that measured this phenomenon, conducted in the north England city of Bradford, found that 85 percent of third- and fourth-generation British Pakistani babies had a parent who was born in Pakistan. (Incidentally, that study also found that 63 percent of Pakistani mothers in Bradford had married their cousins, and 37 percent had married first cousins.)”

“Visible minorities” will make up about 20 percent of the UK population in four years. See Goodhart, p. 211

Stephen B:”It is amazing, isn’t it. Just 18 years. I am barely middle-aged, but I can remember the country before the gates were opened.
……
It is one of the most hurtful things to witness the destruction of your country, hurtful beyond words.”

My feelings as well. There seems no way back from where we now are, both because of the change that has already been inflicted and because of the continuing existence of the poisonous anti-racist political framework that successfully suppressed political resistance to mass immigration in the mid-C20th.

That framework both falsely conflates reasonable people (like Enoch Powell), who just don’t want their country transformed willy nilly, with shaven-headed thuggery and prevents the establishment of any reasonably successful party of the latter (by effectively criminalising racist political opinions) that would properly position the aforementioned decent folk as the moderates.

Part of the cost of the imposition of mass immigration on the nation (for the benefit of big business and leftist ideologues, primarily) has been the active suppression of free political speech and association that has been required to suppress opposition to it.

Benjamin Schwartz,
I refer to the genetic studies of Cavalli-Sforza among others. Europe, including the British isles, shows multiple genetic strata. First, the early Neolithic population of “Basque genes” (these very clearly show up in maternal DNA studies). Then the advent of the Neolithic farmers, probably out of Anatolia. Then the Indoeuropeans from the steppe (in Britain they would be several waves of Celtic migrants). Then the Uralic incursion into far northern Europe (Finns, Lapps, etc.). Then the Roman and Germanic expansions (close enough in time to one another that they appear to be mixed). Of course the Anglo-Saxons were very closely akin to the people already living in Britain so they really do not show up very well as something new and different.
The article is correct that later invaders like the Normans and even the Vikings do not show up very much at all in genes, though both people were also close kin to those already living there. (They show up very obviously in the English language which was substantially transformed– foreign influence is not limited to genes– culture in fact is the main conduit of it) however
Then there’s also the 14th century bottleneck, due to famine and plague– there’s good evidence (from still extant probate records) that Britain lost more than the usual estimate of a third of its people. In London at least the mortality of the Black Death appears to have been at a minimum, 60%.

A great but depressing article. I grew up in England in the 1960s and 1970s as the son of Sikh immigrants from the Punjab, and while there was often overt discrimination and hostility against non-white immigrants, it was nevertheless a fair and meritocratic society; standardized tests (the O- and A-levels) allowed people like me, the children of immigrant factory workers, to obtain a great education and move into the middle and even the upper-middle classes within one generation.

Theodore Dalrymple has raised the question as to why Sikhs have done so well in Britain (they are now the 2nd wealthiest group by religious affiliation), while Pakistani Muslims, who are also mostly Punjabi (from the Pakistani part of the Punjab – not Kashmiri, as the author asserts) have not. While the obvious answer is religion, I think it goes beyond that. Most Sikhs in the West who are my generation or younger are not that religious (for example, very few wear turbans or go to a temple except for weddings or funerals) and have lost touch with their distant relatives in India; in other words, they have assimilated. In contrast, Pakistani Muslims have not assimilated, and often go back to Pakistan for marriage (and in fact still often marry first cousins, which as Dalrymple has discussed, leads to many problems).

A couple of quibbles. First, I have seen estimates of the population of Britain in 600AD as low as a million or less; hence several hundred thousand Angles and Saxons would be a considerable fraction of the existing population. Second, as another commentator noted, it would be nice to have a detailed breakdown of the post-1997 immigrants.

This is a fascinating article. However, I would take issue with some of your judgements.

I think there is a great deal of evidence that the backlash against unrestricted immigration really is developing momentum, so that the ‘media and cultural elites’ to which you refer are in the process of becoming increasing isolated.

As a former television current affairs producer, I can tell you that not all of us have been quite as contemptuous of our fellow inhabitants on these islands as the ‘cosmopolitans’ to whom you refer.

And here, I would refer you to an article published two days ago in the ‘FT’ by its principal foreign affairs columnist Gideon Rachman, under the title ‘Mass migration into Europe is unstoppable.’ If you look at the ‘Most recommended’ comments, you will find that they are consistently sceptical if not indeed hostile and contemptuous. And these are ‘FT’ subscribers – not readers of the ‘Daily Mail’.

Related here are issues to do with the origins of the enthusiasm for mass immigration.

It is, I think, only partly accurate to suggest that:

‘the pursuit of a mass-immigration society has been rooted in the evolution of global capitalism, which has generated in the West a radical individualism destructive of traditional bonds and loyalties and has produced a cosmopolitan outlook, ever-expanding in its sway, within the dominant class.’

And it is radically misleading to lump Roy Jenkins, Edward Heath and Tony Blair together as ‘tribunes of the new economy.’

It is commonly the case that yesterday’s solutions generate tomorrow’s problems. Traditionally, the Labour Party had a largely ‘leftist’ activist base, with a leadership which was much more ‘centrist’, and whose will was enforced by the block votes of right-wing trade union leaders.

A crucial reason for the emergence of ‘neoliberalism’ was that by the ‘Seventies is was becoming clear that state intervention in British industry had been one disaster after another, while the trade unions were making industry unmanageable and the country ungovernable.

Although Heath was a pompous ass, he was not actually attempting to demolish the post-war settlement – simply to modify it so that unions were brought under some kind of control and inhibitions on enterprise removed. Likewise, when Jenkins and his colleagues left Labour to create the Social Democratic Party, they were looking for a modified version of the post-war settlement.

It was Powell, the opponent of mass immigration, who was the trail-blazer of the revival of liberal economics. But then, his version of liberal economics was distinct in critical ways from that of Thatcher.

One of the reasons why both Heath and Jenkins failed was that the new generation of Labour activists who emerged out of the student leftism of the Sixties and Seventies – people like Tony Blair – were in those days devoted supporters of all the most out-dated features of ‘Old Labour’: in particular industrial interventionism and trade union Luddism.

It was only when the results of what had been evident to anyone not intellectually locked into the closed world of radical politics were presented by the Communist Party theoretician Eric Hobsbawm in his 1978 essay ‘The Forward March of Labour Halted’ that one began to see the emergence of what might be called ‘designer Marxism’.

As in the ‘Thirties, intellectual left-wingers had been adept at combining a romanticisation of the ‘proletariat’ with a complete lack of interest in what members of this supposed entity actually thought and felt.

But in fact, the shift towards the romanticisation of and identification with ‘minorities’ – the ‘rainbow coalition’ agenda of feminists, gays and ethnic minorities – began way prior to the shift of people like Blair towards neo-liberalism.

So, for example, Trevor Phillips – who you quoted – began his broadcasting and political career as a recruit for the ‘Minorities Unit’ founded in London Weekend Television in if I recall right 1979. The company’s current affairs and features department was shaped by the influence of Peter Jay, who presented its flagship programme ‘Weekend World’, and as economics editor of the ‘Times’ had been a leading force in disseminating ‘monetarist’ ideas, before being appointed our ambassador in Washington.

The department became an intellectual nursery of ‘New Labour’: influential names include Peter – now Lord – Mandelson, John – now Lord – Birt, Greg Dyke, Charlie Leadbetter, Barry Cox, John Lloyd and David Aaronovich. But, working there at the time, it was quite clear that the adoption of ‘neo-liberalism’ was still in its very early stages in the early ‘Eighties.

A key stage in the emergence of ‘cultural Marxism’ as a shaping force in the party appears to have been the Wortley Hall meeting – which was not until May 1988.

As in large measure this represented an intellectual capitulation to Thatcherism – which their own activities had contributed to making inevitable, just as they had also help frustrate the SDP breakaway – the Labour ‘intelligentsia’ were left trying to work out what about them was distinctive.

As a result, they pursued the ‘multiculturalist’ ideology with a peculiar fanaticism – premised also on the cynical electoral calculation that their traditional ‘base’, for whom they had nothing but contempt, would have nowhere else to go. In foreign policy, meanwhile, they turned into neocons.

In my view, about the only thing they got right was their opposition to nuclear ‘deterrence’ – incidentally, a point on which Powell agreed with them. But this they then proceeded to abandon.

It is I think questionable whether there has been any group in British history who have done so much damage to their country.

All that said, it was apparent, back in the days of the LWT ‘Minorities Unit’, that the ‘rainbow coalition’ was in large measure a fiction. And the same latent tensions which were evident – and I could tell some hilarious stories about those – are coming out into the open today. It is not natural for militant feminists, or gays, to be closely associated with Muslim groups who behave like the young men in Cologne – or the jihadists who drop gays off the top of buildings.

It may be that we are in a period of radical ideological realignments. But if in fact as Rachman suggests the destruction of traditional English society done by people like him is irreversible, it may be we will see a breaking out of anger of a truly remarkable kind.

Certainly, this is liable to involve acute Islamophobia. It may also involve a revival of anti-Semitism.

The vast majority of Pakistanis in Britain are Kashmiri, just as I assert, as a quick Wikipedia search reveals:

“Around 70% of British Pakistanis can trace their origins to the city of Mirpur and its surrounding areas such as Bagh, Muzaffarabad, Rawalakot, Neelum, Bhimber and Kotli in Azad Kashmir, northeastern Pakistan.[20][121][122] Mirpuri and Potohari, spoken natively by Mirpuri Kashmiri immigrants, figure among the most commonly spoken languages of the British Pakistani community after English.

Wow, an article on English identity and not a single mention of the word Empire and the deep and lasting effect it has had on English identity.

No mention of the famines in India caused by the British Empire – including among those Bengalis, the last of which was Churchill’s famine in 1942-43 in which 2-3 million bengalis died.

No mention also that the colonies were used as a dumping ground for British goods, and looted blind through punitive taxation and regulation. No mention that the wealth of Britain was made in the colonies, that to get a job in the colonies was a fabulous outcome for the English as it meant a few years of luxury after which you retire in comfort as a ‘nabob’.

The people’s of the Empire simply went to where the loot was taken.

At the very least a discussion of the Empire has to be a part of any such exploration of English identity. But no, you’ve swept it under the carpet.

An interesting article — if overly reminiscent of arguments made by, among others, Peter Hitchens.

Re: Thatcher’s no such thing as society. No quote in modern times has been as misconstrued as that one. As has been pointed out about, oh, a thousand times already, Thatcher was responding to the idea that “society” was some sort of cornucopia whose role was to shower “free” goodies upon people. She definitely believed in society properly defined.

Speaking as a middle-aged Briton (and lecturer in British history at a UK university), David Habakkuk’s comments are probably the most spot on. From my own perch at the university, there’s a lot more hostility to immigration and multiculturalism even among the “elites” than is perhaps recognised here.

As for KS’s diatribes about the alleged evils of the British Empire — please grow up. The British Empire merely replaced the Moghul Empire and India had been stricken by famines long before the British arrived. The famines decreased in frequency and intensity as India was incorporated into the Empire. The Bengal famine of 42-3, meantime, was caused by the Second World War and fear of Japanese invasion and the chaos caused (food was hoarded instead of distributed).

As for the “the colonies [being] used as a dumping ground for British goods, and looted blind through punitive taxation and regulation.” That’s so one-sided as to be comical. No British colony ever paid for itself — all were net drains on the Exchequer, excluding India, which barely broke even.

Frankly, KS, had the British not arrived in India, you’d still be living under the Moghuls in a pre-industrial society. You’re welcome.

The author of this piece is not the same Benjamin Schwarz who wrote “The Diversity Myth: America’s Greatest Export” for the Atlantic Monthly back in 1995, is it? If so, I congratulate him on another excellent piece.

“Around 70% of British Pakistanis can trace their origins to the city of Mirpur and its surrounding areas such as Bagh, Muzaffarabad, Rawalakot, Neelum, Bhimber and Kotli in Azad Kashmir, northeastern Pakistan.[20][121][122] Mirpuri and Potohari, spoken natively by Mirpuri Kashmiri immigrants, figure among the most commonly spoken languages of the British Pakistani community after English”.

This statement does not, on the face of it, seem consistent with the table further down the cited article, which states that Punjabi is the primary language of 573,500 British-Pakistanis, compared with just 115,000 for Kashmiri (while Mirpuri and Potohari do not even make it into the table). It is also not consistent with my lying eyes, since most of the Pakistanis I encountered when growing up in the West Midlands were Punjabis, or at least Punjabi speakers.

The distinction is between current geographical borders and a region’s ethnicity and language. Mirpur, now in Azad Kashmir (“Free” Kashmir, or what in India would be referred to as Pakistani-occupied Kashmir) near the border with Punjab, has historically been a part of the Punjabi region, but was transferred to the Maharaja of Kashmir and Jammu by the British in the mid-19th century as a political move after their annexation of the Punjab following their victory in the third Anglo-Sikh War in 1849. Hence, although technically speaking they are not from within the current borders of the Punjab, the immigrants from the Mirpur area are typically Punjabi speakers and would generally be regarded as Punjabis. An analogy might be German-speaking immigrants from what used to be East Prussia but is now Poland; technically they are Polish immigrants, but most people will still consider them Germans.

Excellent piece! Clearly the “elites” in England and in America are on the same wavelength. Is it any wonder that Don Trump has become so popular in America? That Elite America is so upset with this turn of events only illustrates how disconnected they are from the rest of American society.

I refer you to the UK government report, “The Pakistani Muslim Community in England Understanding Muslim Ethnic Communities”:

“Pakistanis encompass a number of distinct regional and linguistic groups. Most place an
emphasis on their distinct language, culture and way of life as a means of distinguishing
their unique identity as separate ethnic groups. Hence Pathans distinguish themselves from
Punjabis, while many Mirpuris (a group to which some two-thirds of all British Pakistanis
belong) choose to define themselves as ‘Kashmiris’ in order to differentiate themselves
from other Pakistanis.”

And as you know, historically the migration pattern was one of Kashmiris moving en masse into Punjab, not vice versa, so that Kashmiris speak Punjabi is hardly surprising.

If you are going to do an analysis of English identity, you have to look at the entire picture, not the parts that are convenient for your hypothesis

What drove the English to build an Empire? That too is a part of English identity.

In the early 20th century Will Durant travelled to India to study Indian philosophy. He expected to focus on the philsophy instead he was horrified by what he saw. From the Case for India.

“But I saw such things in India as made me feel that study and writing were frivolous things in the presence of a people– one-fifth of the human race – suffering poverty and oppression bitterer than any to be found elsewhere on the earth. I was horrified. I had not thought it possible that any government could allow its subjects to sink to such misery.

I came away resolved to study living India as well as the India with the brilliant past; to learn more of this unique Revolution that fought with suffering accepted but never returned; to read the Gandhi of today as well as the Buddha of long ago.

And the more I read the more I was filled with astonishment and indignation at the apparently conscious and deliberate bleeding of India by England throughout a hundred and fifty years. I began to feel that I had come upon the greatest crime in all history.”

What made the English do this? That too is part of English identity.

As we see, few British are even aware of this history. They simply airbrushed away the parts that were inconvenient, a very anglo-puritan thing. What made the English do that? That too is part of English identity.

For better or worse, the Empire was made, with its benefits and its horrors and you can’t undo that history.

It’s a splendid article. I read it through twice and then read aloud long passages to my wife (who as a young girl lived in Twickenham). At her insistence I’ve now printed it off so that she can read the entire essay snuggled in her favorite chair with a cup of tea (or two). Friends at work will get copies, too.

Someone commented that “Unmaking England” is more than 9,000 words long, yet I think the essay is lean and concise and that the subject couldn’t have been covered adequately in fewer words. It’s encouraging that The American Conservative can from time to time break out of the usual 700-2,000-word format and post a beautifully-reasoned long essay that, again, couldn’t reasonably have been any shorter.

You summarize immigration’s disastrous acceleration: “In 1948, Britain’s non-white population stood at the statistically insignificant number of about 30,000…By 1962 about 472,000” more…and at “the rate of about 50,000 per year…by 1997, Britain’s ethnic minority population had grown, thanks to immigration and the children born to immigrants, to about 4,000,000…Over the last 18 years, about twice as many immigrants have settled in Britain as had done so in the 49 years (1948-97) that constituted the first wave of mass immigration [thus, an additional 8,000,000]…Since 2001, Britain’s visible minority population has nearly doubled, from 8 percent to 14 percent today…The visible minority population is projected to rise to about 38 percent by mid-century [2050] and to over 50 percent by 2070…”

As I see it, the most important question is this: Can “the Unmaking of England” be reversed?

Early in your essay you mentioned past “social transformations,” “upheavals,” and “changes” – none of which “have so fundamentally altered England’s civilization as WILL (my caps) the impact of mass immigration.” I was encouraged by your use of the future tense “will” which indicates events that have not yet occurred. And yet at the very end of your essay you use the past perfect tense when you say, “Their political and cultural leaders have forsaken them…have IRRETRIEVABLY TRANSFORMED (my caps) an ancient nation.”

The tenses of your verbs alternately raise my hopes and lead me to despair.

In a basic political sense, your own words give tremendous hope, because the British people want to stop the death of their culture and the death of their country: “…A staggering 71 percent of the total voting-age population believe immigration is the most urgent problem facing the country; 76 percent want immigration reduced…In both the immigration and European controversies, the broad majority has grasped that what is really at stake is its sense of nationhood.”

On the other hand, you point out that “in Britain today, once the majority’s views are thus ruled beyond the pale, liberal democracy permits—in fact demands—that the majority be excluded from political consultation.”

But can’t this undermining of the will of the vast majority of the British people by what Randal rightly labels “the treasonous elites” be reversed?

What commenter David Habakkuk says is encouraging: “I think there is a great deal of evidence that the backlash against unrestricted immigration really is developing momentum, so that the ‘media and cultural elites’ to which you refer are in the process of becoming increasing isolated.”

Commenter Celt Darnell agrees: “From my own perch at the university, there’s a lot more hostility to immigration and multiculturalism even among the ‘elites’ than is perhaps recognised here.”

But I go back to my original question and concern: “Can ‘the Unmaking of England’ be reversed?”

Dickens’ Christmas Carol frames the question this way:

“The Spirit stood among the graves, and pointed down to one…

“’Before I draw nearer to that stone to which you point,’ said Scrooge, ‘answer me one question. Are these the shadows of the things that Will be, or are they shadows of things that May be, only?’

“Still the Ghost pointed downward to the grave by which it stood.

“’Men’s courses will foreshadow certain ends, to which, if persevered in, they must lead,’ said Scrooge. ‘But if the courses be departed from, the ends will change. Say it is thus with what you show me!’”…

What are the chances, Benjamin, that “if the courses be departed from, the ends will change?”

Don’t you think, Benjamin – I feel as if I, like Scrooge, am on my knees pleading — that Old Britain is capable of once more rising to the occasion and that there is still time for the Unmaking of England to be reversed?

After reading the comment by ‘Celt Darnell’, I looked up your ‘Diversity Myth’ article.

I had read the article you published not long after it was written under the title ‘Why America Thinks It Has to Run the World’ with very great interest. And I had also been saddened to see that you had appeared rather to have ‘disappeared from view’ subsequently.

As I made clear in my earlier comment, I think you are sometimes inclined to be excessively ‘Marxist’.

However, that does not in any way detract from my enormous admiration for the intellectual openness and also sheer courage displayed in your work. The ‘Diversity Myth’ article really does ‘wear well’ with time.

If we are to get out of the incredible mess in which we find ourselves, one crucial precondition is that old barriers between ‘left’ and ‘right’, ‘conservative’ and ‘radical’, have to be rethought.

Another crucial precondition is that the simplistic – and indeed one might say narcissistic – readings of the Cold War deriving from post-1989 triumphalism, which are prevalent not simply among Americans but in the ‘West’ as a whole, need to be rethought.

In relation to both problems, your writings have been exemplary.

In particular, I greatly admire your insistence that to love one’s country it is not necessary to see as a model of exemplary virtue.

I met Enoch Powell, to whom you refer, a couple of times. He was a strange figure, who eludes the conventional stereotypes – not quite the heroic ‘tribune of his people’ portrayed by his admirers, but certainly not the racist demon depicted by so many of those who have hated him.

Indeed, he might have had a missed vocation as a music hall comedian. Not only did he look rather like a ‘pantomime demon’ – he could be wildly funny. On the first occasion I met him, it was when he came to address a meeting of the building societies’ association in Liverpool. As a fledgling journalist on the local paper, I was invited to the pre-dinner drinks.

Here, Powell was on home territory – in a world of his own people, a world where the prudent members of not very well off families saved with institutions, who granted them loans which made it possible for them to buy their own houses. It was an ‘individualist’, ‘free market’ world, but one quite alien to the spirit of neo-liberalism as interpreted by Thatcher and Blair.

And, talking among his own people, for whom loyalty to Britain (the name Powell comes from Wales, as does my own) was something taken for granted, he – evidently enjoying himself – made a mockery of familiar patriotic verities.

It was, he told his audience, quite right and proper that we had been known as ‘perfidious Albion’. It was our nature, shaped by our geographical position and history, that we instinctively sought to avert any consolidation of power on the continent of Europe, and that we would shift from one alliance to another, in order to achieve this objective. Anyone who trusted us would be a ‘mug punter’.

So, for Powell, love of country was not related to any belief in its superior virtue.

It has long seemed to me that this approach had many advantages. In particular, a ‘Powellite’ approach to intelligence allows one to explore the attitudes that other actors have towards you, without feeling any sense of moral outrage if they either have – rational or irrational – fears about one’s intentions, or cordially loathe you.

Ironically, in that sense ‘tribalism’ can have its advantages. Someone who is prepared to fight for his ‘tribe’ does not necessarily have to hate and contemn his opponents. Someone who believes that he or she is fighting for some principal of universal right – be it that of the original Soviet communists, or the neoconservatives, or the ‘Islamic State’ is logically obliged to do so.

A very accurate description. It doesn’t mention the corrosive effect that the switch to a purely needs-based welfare state had on the British working class from the 1970s onwards, but that is only tangential to the discussion of immigration. Excellent piece.

KG:
“Don’t you think, Benjamin – I feel as if I, like Scrooge, am on my knees pleading — that Old Britain is capable of once more rising to the occasion and that there is still time for the Unmaking of England to be reversed?”

The transformation can’t be reversed. Whether we go forward into complete destruction or only partial destruction – a patchwork quilt, perhaps – is still in question. If non-white (especially south Asian Muslim) immigration & family reunification were ended, then something of the old culture and people will carry forward across large parts of the nation. Otherwise it will survive only in scattered refugia, and eventually possibly not at all.

One other things to note, esp. since there seems to be so much interest in South Asian muslim origins here. You all know it was the empire that first encouraged radicalism didn’t you? When the Indian Independence movement was gathering steam, it was the British who proposed and supported separate electorates based on religion, i.e separate electorates for muslims to vote for muslim candidates. They did this to divide and rule, hoping to weaken the independence movement, though of course, the outward claim was they had to ‘protect minorities’. Can you imagine the fit everyone would have here if someone were to propose that for modern day britain.

The British Empire was the greatest force for human goodness, decency and civilization in history. In an era of decolonization, the best measure of how successful a Nation fares after decolonization is whether or not it was a British Colony and for how long.

If it weren’t for the British, Indians would likely still be living under Muslim despots, and burning widows, and the caste system would be an unquestioned law.

You look at the situation in Syria and you have to say, too bad the proud Anglo-Saxon peoples of Britain lost their will, and is now withering away into some second-rate Yugoslavia.

There is no civilization, unless civilized people can make a distinction between civilization and barbarism, and can defend themselves against the barbarians (whether through walls, conquest or assimilation). In contrast, barbarism can exist perfectly well without civilization as our global elites will soon discover.

Your essay is the best piece I have ever read addressing, from a realistic, sociological and empirical perspective, the disaster of multiculturalism in Britain. (No wonder Scotland wants to leave, and why they probably will leave.)

I hope that some of the open borders ideologues will read it, but as you probably know, facts create cognitive dissonance when they contradict your ideology, so I suppose your essay will be ignored, and if that fails, condemned.

I find it interesting that there are really two voices in all of this, the BNP-types, drooling on themselves at the opportunities that mass immigration (and the casino financial system) creates fro them to take power, and the Conservative types, saying elite decision makers are to start being more nuanced on these issues or they will have there heads handed to them by Ultranationalists on a platter. Although I see a distinction, I imagine to the MSM they are both simply racists.

Rhodesia was a racist apartheid state run by a non-indigenous elite which often resorted to brutal repression of the native populations. Human rights violations out the ears, yes? But the few who ran Rhodesia were competent, respected the rule of law to some extent, and were incorruptible-at least by African standards.

In contrast, Zimbabwe is a liberated nation, having thrown off the yoke of white supremacy, governed by its own indigenous elite. I think democracy, human rights, national self-determination get bandied about a lot, but if you look at the facts on the ground, it is a despotic kleptocracy that has run the country, and its people, into deeper and deeper poverty and misery.

One system, undemocratic, racist, etc., actually provided a benefit to the commonwealth, whereas the other destroyed the commonwealth.

We live in an age, and have developed a sensibility, that the current kleptocracy, even though it is starving its own people and destroying its own economy, is superior to the regime that preceded it–even though anyone who says that, if they lived in Zimbabwe, would actually vote for the first regime. Moreover, the failures of Zimbabwe are blamed somehow on colonialism (as if other English colonies were equally terrible), and not a reflection of the existing cultural and political institutions in Zimbabwe.

So we support terrible, destructive regimes, because they check off the right boxes on the ideological categories, and we destroy constructive and beneficial regimes, because they tick off the wrong boxes.

Moreover, we do this in reverse with our immigration policies, we would rather bring in groups like the Pakistanis and the Somalis that lack either the will or the ability to assimilate, thereby creating intractable problems down the road, because it wouldn’t be nice to call attention to serious cultural differences, or the fact that culture actually matters in a significant and lasting way.

I hope people will stop being nice, or polite, or politically correct, and start asking the basic questions about culture and religion with respect to populations, and competence with respect to governing elites.

The disparity between the economy of Rhodesia and the economy of Zimbabwe is even starker when you recognize that Rhodesia was under international sanctions during rule, whereas the international community has provided enormous capital infusions to the country since Mugabe took over.

@KD did you read what I wrote? I outlined very briefly the horrors of the Empire. Somehow you found what I wrote to reflect this??????

“The British Empire was the greatest force for human goodness, decency and civilization in history.”

But it is par for the course. Most British people are in denial about the history of the empire. All the unpleasant parts are simply swept under the carpet. That is the anglo-puritan way. We carefully sidestep the mess and find ourselves good, noble and glorious, if bad things happened on our watch, it was the ‘others’ fault. This is a part of English identity. And it needs to be studied properly.

With regards to the empire, you could do no worse than begin learning by reading Will Durant’s Case for India.

The reality is that all exercise of worldly power, especially imperial power, leaves its injustices, massacres, corruptions, lies, deceits, perfidies. Look at the history of Rome, Imperial Russia, or America, they are all founded on blood.

But there is plenty of blood spilled in history that did not result in the emergence of stable political order, rule of law, prosperity, culture, arts and religion–in fact most of it. A successful empire is rare.

So England cannot claim to have its hand’s clean, but I would rather be an English colony than a German one, frankly. The fact is that English colonies have tended to fare better than non-English colonies, and one must wonder if English colonial administration had some hand in that process.

Further, the ideals of nationalism, equality, the nation-state system of Westphalia, democracy, human rights, etc., these were introduced to the colonies by the English. Native elites would go to English colleges and then come back and commence national revolutions based on the ideals they internalized.

It does come down to a historical judgment (good/bad) but I would rate the British Empire much higher than say the Iraq War on that scale. But even if we say that the British Empire was on the whole a benefit, it would be a lie to say that it was accomplished without bloodshed and duress.

I think it is impossible to imagine modern India, even with its problems, as a modern, independent democratic state, without the imprint of British administration (which was taken over by the National Government) and British/Euro ideals like equality, rule of law, and democracy (which owe a debt to the Greeks and the Hebrew prophets) that run pretty antithetical to the Vedic image of Man.

Likewise, it is easy to understand the “appeal of the East”, striking with lightning force, for those Europeans who favored a brutal hierarchical system based on racially-based castes.

@KD, yes now we are getting closer. I agree that history is always a mixed bag. But the history happened, the imprint of Britain is in India and the imprint of India is in Britain. Always, the karmic energy is transmitted both ways in any relationship, however the relationship is structured. It seems the effort here is to willfully try to ignore the impact, to hope that it can be only one way, in order to support a hypothesis.

It doesn’t stand. Whatever it was that drove the English to build the Empire, with its benefits and its horrors, is a part of English identity.

For that matter I agree that political correctness has gone too far; and there is value in protecting cultural more that have served well. But you can’t undo the past. As India now has a hybrid culture, so too does Britain. As is happening all over the world actually – the world is too connected now, with super easy movement of ideas and people and hybrid cultures are going to be the norm.

A person can try to retreat into a fortress, sure. A different option is to find a way to bring in the values we care about in the global consciousness and see if there are other values that we can benefit from too.

For example, Ireland’s favourable asylum decisions were 20 times fewer than Norway’s, despite the two countries having almost identical populations. Ireland has a future. The English can cease to exist as far as the Irish are concerned.

The British Pakistanis who identify as Kashmiri have as much claim to the title as Rachel Dolezal has to being African-American. They claim it for a variety of reasons, primarily the current vogue for Muslim martyr oppression Olympics.
The term “Azad Kashmir” is a politically motivated misnomer, driven by Pakistani ideology that has been terribly destructive to the real Kashmir, which is the valley of Kashmir. “Azad Kashmir” is a fringe of Northern Punjabi territory which happened to be included in the 19th century Princely State of Kashmir and Jammu, which was composed of a number of distinct regions, Kashmir and Jammu being the most significant. Mirpur was not even part of the Kashmir division of the state, but was part of the Jammu division. The Pakistanis could have more accurately called their territory “Azad Jammu”, but of course that would not serve their propaganda.
Kashmir is the valley of Kashmir and the surrounding hills, where the Kashmiri language is spoken. Mirpur is on the other side of the Himalayas and they speak a dialect of Punjabi, which isn’t even part of the same language family as Kashmiri. It is easy to see on a topographical map that the valley of Kashmir is a very large oval valley in the Himalayas, whose geographical protection allowed its high culture to flourish for many centuries, as scholars and Hindu and Buddhist monks and mystics sought refuge there from the more tumultuous surrounding regions. Kashmir has a history of civilization going back thousands of years which Mirpur is completely unconnected to. Kashmir was a centre of learning, arts and crafts which influenced much of Asia and brought Buddhism to China and Tibet. Literature has been written in the Kashmiri language since the 13th century, although many scholarly works were being written in the valley of Kashmir long before then. The Kashmiri literary tradition is very much alive and Kashmiris still sing the 16th century songs of Habba Khatoon, the last poet-queen of independent Kashmir. The misogynist, illiterate Punjabi peasants of Mirpur have nothing to do with Kashmir.
In 1947 the majority of the Kashmiri people did not want to join Pakistan and only a small number left Kashmir for the so-called “Azad Kashmir” controlled by Pakistan, and it is they and their families who constitute the hundred thousand odd Kashmiri speakers in “Azad Kashmir”, as opposed to the five million who remain in Kashmir. While independence from both India and Pakistan has had some popularity in Kashmir, there is little evidence that significant numbers of Kashmiris have ever wished to join Pakistan and the violence in the valley has been created largely by Pakistan’s sinister meddling.
This may seem petty but Pakistan has arguably been the central player in the development of modern jihadi terrorism over the past seventy years, and Pakistan’s lies about Kashmir have been central to this project. In 1947 Pakistan used Pashtuns as jihadi militants to invade Kashmir, and they have been using this ploy ever since, including in the mid-70s, when Pakistan trained and organised Pashtun jihadi militants and sent them to destabilise Afghanistan, triggering the Soviet invasion, thereby setting the stage for the ground zero of modern global jihad.

First, there will always be an England. And Britain. Anyone who extrapolates from the present to the future (read Taleb on this) is engaging in a mugs game.

Second, blaming Pakistan for Kashmir is lying blaming Stalin’s victims for Stalin’s horrors. All Pakistan has asked for is that the people of Kashmir be allowed to vote for their own future. India agreed to this, and has back tracked. Any independent observer – and that included JFK, an Indo-phile, and Nixon – acknowledges that India will not live up to its pledges of a plebiscite because it knows it would lose. 70 years after invading the territory. The claim of Pakistan’s “meddling” is nonsense – the Indian equivalent of antebelleum southern claims that their slaves had no issues barring “outside agitators.”

But that has little to do with the Mirpuri population in England. They came for two reasons. First, immigration rules, never as open as claimed, favored those who had fought for Britain in the Second World War. Northern Punjab and its environments were always the chief recruiting grounds for the British Indian Army. So the Mirpuris had an advantage.

Second, the construction of Warsak dam in the 1960s disrupted the agricultural life of a large area. The disruption, juxtaposed with the opening to Britain, led to the bulk of Pakistani migration.

A couple of other points. It is misleading to compare say, the East African Asians with Pakistani communities. It should be evident why the Pakistani community, based in the North amidst a dying industrial heartland, and founded by displaced farmers and ex-soldiers, lags behind the other Asians, based in the prosperous Southeast, and founded by small businessmen and mid-level civil servants displaced from Africa.

It was Pakistan that blocked the plebiscite, not India. Read UN Resolution 47. The first required step that would have led to the plebiscite was for Pakistan to withdraw from the state of Kashmir and Jammu, which Pakistan did not do. This is a pattern that you will find throughout the history of the state. I can be very scathing about India as well, but on the topic of Kashmir, Pakistan is at least 80% responsible for the problems. The statement that all Pakistan asked for is a plebiscite is a blatant lie. They have repeatedly invaded the territory of Kashmir and used terrorism against the Kashmiri people. Where is the evidence that the Kashmiris would choose Pakistan? Elections in Kashmir have never been successful for the pro-Pakistan elements. A 2010 survey found that only 2% in J&K want to join Pakistan (https://www.chathamhouse.org/sites/files/chathamhouse/public/Research/Asia/0510pp_kashmir.pdf). The idea that Kashmiris are living under some sort of Stalinesque antibellum oppression is ludicrous. How much time have you spent in Kashmir? It was peaceful and prosperous until 1989, when, with the withdrawal of the Soviets from Afghanistan, Pakistan needed a new target to keep its highly profitable and prestigious jihadi industry going, and selected its usual hobbyhorse, Kashmir. There is endless evidence that Pakistan recruited, trained, armed and organised the 1989 militants, and not only that, but Pakistan killed off most of the Kashmiri militants, who wanted Kashmiri independence, and replaced them with extremist Islamist non-Kashmiri fanatics. Have you read “Curfewed Night”? While the Indian authorities have not handled the situation as well as one might hope, their actions have been a reaction to the problems caused by Pakistani aggression.